A kalpa is such a long time (time of brahma) in Hindu and also Buddhist mythology, in general between the Creation and the subsequent recurrence of a created world or universe. It is a time when all existing things are reunited, a time of tranquility, of beauty, of harmony, when the forces of creation are at their peak, at their utmost force, when the soul arrives from the body, when the mind returns to the consciousness of yoga, and when the highest knowledge (pratyahara-kuruna) comes into being. At this time, humans live on earth as mortals, engaged in physical, emotional, mental, and spiritual growth. Although some authors define kalpa as the waiting time between death and re-birth (or paramparoma in Hinduism), I would not like to use this term to describe the waiting time between yoga practitioners.
The term kalpa was most popular with western authors who used it to describe the process by which one vanishes completely from this physical life and reappears later in the form of some other personality, in a completely different time and place. For example, Kalidasa wrote a ten thousand year period account of the dissolution of the bodhisattvas. Vasubandha wrote a three thousand year account of the disintegration of the first kalpa, which occurred during the time of the Aryan race. Vasubandha’s text, The Yoga Sutras, describes the present kalpa as a period between the Creation and the existence of the universe.
There are five kalpas, or stages, of kalpa; they are as follows: the daytime period, the evening period, the morning period, the noon period, and the night period. The term yoga may be used in these contexts to describe the process of awakening from day to night, or of awakening from a state of day to night. However, it is normally used in the context of the spiritual disciplines in which we understand that every moment has a meaning and is capable of making a difference.
The five kalpa periods described above are all associated with the earth and its conditions, and the main aim is to help us get freed from our defilements (kyani), and to move towards the higher levels of Samadhi. The initial kalpa happens at day time; this is the time for waking up from sleep, the time for starting the day’s activities, and the time for reflection. When the initial kalpa fades away, the activities cease. At night time the kalpa reappears and takes over the time of reflection, until finally it overshadows the waking hours, and becomes the time for sleep. This is the second kalpa; this is the time for meditation, and reflection.
The third kalpa, or third trimester, of the Maha Maang, occurs when one’s attention is diverted from the momentary attention of mundane day-to-day affairs, and one begins to meditate more intently. Thereafter, the attention turns to the higher-order intentions of self-realization, and the kalpa names this period ‘Nishchitar’ or ‘Energetic.’ Kalpa Chariotika, the final kalpa, happens when the mind has already reached the final aim of complete self realization. This is a unique and highly advanced state of the kalpa cycle, and it is from this stage on that one experiences Maha Maang energy, or the very essence of Maha Maang.
It is interesting to note that there are some deviations from this path. Kalpa Vayu, which is the fifth kalpa, is the time when the mind is attuned to Shiva, and it is this kalpa where meditation can be most intense. It is also the time to purify and refine the perception and the energy of Shiva. This kalpa does not happen at a fixed pace like the other kalpas do, but there is still a period of time spent in each of the five kalpas. The five kalpas are Vayu, Sattva, Tamas, Kriya and Magna.
Some of the important things one must learn about the five-a-kalpa stages are that they all have their own connotations and functions, and all Buddhas share the same mantra, namely ‘I am the embodiment of power.’ In a way, all Buddhas have a role to play in every human’s life, but they are all different in degree. If you know what a kalpa (stage) is for, you will have greater understanding of the current a-kalpa as well.
The five a-kalpas are mainly associated with the transition between the initial time of waking up, through which we gain control over our surroundings and then move on to the middle time of dreamless sleep. At this point, the mind and soul become separate from the body, and after the completion of each stage, we achieve Nirvana. As the practitioner, it is important to understand that you cannot study any kalpa before you know the mantra of that kalpa. The meaning of each mantra is significant and can be used to transform your entire life, even in the short time you are practicing. It is also important to note that even the most difficult kalpa has its symbolic translation, which can be used as an inspiration or guide while you practice.